3 For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen, 4 who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. 5 To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen. 6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, 7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 8 This means it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.

The Gemara further asks: And what is the reason that Abaye did not state the same reason as Rava? The Gemara answers that Abaye could have said to you: Phylacteries themselves are derived from here, i.e., the meaning of the phrase “between your eyes” stated with regard to phylacteries is understood from the case of baldness: Just as there, with regard to a bald spot, “between your eyes” is referring to a place where baldness is formed, a spot where there is hair, which is on the upper part of the head but not actually between the eyes, so too, the place where phylacteries are donned is on the upper part of the head. The Gemara asks: And both Abaye and Rava, what do they derive from this verse: “You are the sons to the Lord your God” (Deuteronomy 14:1)? According to the first explanation of Isi’s opinion, the exclusion of women is derived from this phrase, whereas they derive that halakha from a different source. The Gemara answers: This verse is necessary for that which is taught in a baraita: The verse: “You are the sons to the Lord your God,” indicates that when you act like sons and cleave to the Holy One, Blessed be He, you are called sons, but when you do not act like sons you are not called sons. This is the statement of Rabbi Yehuda.